For centuries livestock have formed the backbone of the Somali economy. Camels are especially highly valued by Somali herdsmen.

The practical uses of the camel have been eloquently described by Somalis in their extensive oral poetry, handed down through generations from father to son. It forms a complete literacy tradition composed of poems, proverbs, metaphors and tales of wisdom.

The collection and preservation of Somali oral literature are important subjects that require urgent attention. This rich literature was transmitted to us orally from generation to generation. The cultural and historical life of the Somali people is reflected in this ancient oral data.

The present collection of oral literature on the Somali camel is the result of an extensive research work. Oral literature has been one of the subjects studied by the "Somali camel research project", a bilateral undertaking between Somalia and Sweden (the Somali Academy of Sciences and Arts, SOMAC, and the Swedish Agency for Research Cooperation with Developing Countries, SAREC).

The volume brings together papers by African and Nordic/Scandinavian gender scholars and anthropologists, in attempts to investigate and critically discuss existing lines of thinking about sexuality in Africa, while at the same time creating space for alternative approaches. Issues of colonial and contemporary discourses on 'African sexuality' and on 'female genital mutilation' are being discussed, as well as issues of female agency and of feminists' engagement with HIV/AIDS. The volume contributes to contemporary efforts of re-thinking sexualities in the light of feminist, queer and postcolonial theory.

The Eritrean Diaspora: Myth and Reality2007Inngår i: The Role of Diasporas in Peace, Democracy and Development in the Horn of Africa / [ed] Ulf Johansson, Lund: Lund University , 2007, firstKapittel i bok, del av antologi (Annet (populærvitenskap, debatt, mm))

The significant number of involuntary returns of labor migrants to Burkina Faso is a relatively neglected aspect of the armed confl ict in Côte d’Ivoire. Between 500,000 and 1 million Burkinabe migrants were forced to leave Côte d’Ivoire between 2000 and 2007, placing tremendous pressure on local communities in Burkina Faso to receive and integrate these mass arrivals, and causing those returning labor migrants an acute sense of displacement. Th is article analyzes the experiences of displacement and resettlement in the context of the Ivorian crisis and explores the dialectics of displacement and emplacement in the lives of involuntary labor migrant returnees; their young adult children; and Burkinabe recruits returning aft er their service in the Forces Nouvelles rebel forces in Côte d’Ivoire.

In the period 1999-2007, more than half a million Burkinabe returned to Burkina Faso due to the persecution of immigrant labourers in neighbouring Côte d’Ivoire. Ultranationalist debates about the criteria for Ivorian citizenship had intensified during the 1990s and led to the scapegoating of immigrants in a political rhetoric centred on notions of autochthony and xenophobia. Having been actively encouraged to immigrate by the Ivorian state for generations, Burkinabe migrant labourers were now forced to leave their homes and livelihoods behind and return to a country they had left in their youth or, as second-generation immigrants in Côte d’Ivoire, had never seen.

Based on 12 months of ethnographic fieldwork in Burkina Faso and Côte d’Ivoire, the thesis explores the narratives and everyday practices of returning labour migrants in Bobo-Dioulasso, Burkina Faso’s second-largest city, in order to understand the subjective experiences of displacement that the forced return to Burkina Faso engendered. The analysis questions the appropriateness of the very notion of “return” in this context and suggests that people’s senses of home are multiplex and tend to rely more on the ability to pursue active processes of emplacement in everyday life than on abstract notions of belonging, e.g. relating to citizenship or ethnicity.

The study analyses intergenerational interactions within and across migrant families in the city and on transformations of intra-familial relations in the context of forced displace-ment. A particular emphasis is placed on the experiences of young adults who were born and raised in Côte d’Ivoire and arrived in Burkina Faso for the first time during the Ivorian crisis. These young men and women were received with scepticism in Burkina Faso because of their perceived “Ivorian” upbringing, language, and behaviour and were forced to face new forms of stigmatisation and exclusion. At the same time, young migrants were able to exploit their labelling as outsiders and turn their difference into an advantage in the competition for scarce employment opportunities and social connections.

Wars unsettle our commonsense understandings of movement and mobility. Simultaneously entropic and inertial, they conjure up images of rampant disorder and chaos as well as strained and crippled formations locked in negative tension. On the one hand, detrimental movement; on the other, deadly stalemate. Both mobility and immobility are, as such, associated with the iconography of warfare and confl icts. Th ey may be presented as out of time through pictures of empty streets, ruins, trenches, and dead bodies frozen in contorted positions, yet, conversely, some of the most archetypical images of war connote speed, fl ows, and movement, seen in images of troop advances or retreats, rows of traveling refugees, and hauls of humanitarian aid shipped or fl own into airports and harbors from afar. In temporal terms, confl ict and violence are oft en represented in the lethargy of decay or the entropy of aggression.

Why do young men use mirrors and make-up more than girls? Why do the Wodaabe nomads of West Africa have beauty parades for men? Wodaabe's extraordinary and unique live performances are often misunderstood by outsiders. The book provides some answers about these aesthetic activities. One answer is courtship and "wife-stealing ceremonies" involving enemy clans, another is ethnic identity. Beauty and existence are linked. Wodaabe dances and visual arts are not "exotic" but are arenas for social action and identity politics in the largely agricultural society of the arid regions of Niger, Nigeria and Chad.

The author describes Wodaabe cultural choices as "active archaisation". Different art forms are analysed in the light of identity construction by the Wodaabe. Their elaborate cultivation of beauty in make-up, tattoos, body paintings, calabash carvings, embroideries, and architecture all follow the principle of symmetry and order in the cosmos. The author emphasizes the gendered aspects of social life and identity construction and explores masculinity among nomadic Wodaabe men, who are living sculptures displaying their beauty as a spiritual act, full of honour and dignity.

The difficult position of women in Ghanian society lies both in structures that are manifested through the policy of the state, and in factors that are specific for this society, having their origin in this traditional structure. The relinquishment by the peasants of control over their immediate situation has led to the loss of traditional techniques and distortion of social relations. Money rather than labour claims has become the medium of social interchange.

A case study conducted in a village in Ghana is used to illustrate the position of women in a patriarchial society subjected to pressures from various directions. Changes in the traditional agriculture caused by the introduction of cocoa resulted in greater pressure on land used for food production. Together with overcopping and the destruction of forests by charcoal-burners, there has been a general impoverishment of land resources and a reduction of the nutritional value of the crops grown.

In 1972 the role of women as food producers began to be recognised and the role of female extension officers has become more important. The disadvantageous position of women in agriculture and in coping with the exigencies of social life is emphasised. The analysis shows how a new type of woman-headed household has emerged. In relation to the male-head the womanhead is always in an inferior situation since she has to cope with subsistence responsibilities at the same time as her access to resources is poorer.

This book focuses on the lives and experiences of young people in Africa. On agents who, willingly or unwillingly, see themselves as belonging to the socio-generational category of youth and the ways in which they seek to shape and unfold their lives in a positive manner. Rather than seeing youth as either a social or cultural entity in itself, or as a predefined life-stage, the book argues for an exploration of how youth position themselves and are positioned within generational categories. In studying young people, social scientists must conceptualise youth as both social being and social becoming; a position in movement. It is from the duality of being positioned and seeking one's own socio-generational position that this book engages in the debate on contemporary African youth.

Muridism is a Sufi order which originated in Senegal, West Africa, at the end of the 19th century and is now in rapid expansion with the Senegalese emigrants around the world. Among the Murids the belief is strong that the founder Shaykh Amadou Bamba and his mother Mame Diarra Bousso can help them gain a better life on earth and entry into Paradise. The book gives an account of some Murid women the author has met in Senegal and on Tenerife. Their various paths of life are described with a focus on trade, religion and gender relations. In what ways do women's conditions of life differ from those of their own country? What do the women strive for? And how does Muridism influence their daily life in Senegal and in the diaspora?

Eva Evers Rosander has been Associate Senior Researcher at the Nordic Africa Institute, Uppsala, Sweden, until 2014. She is Associate Professor at the Department of Social Anthropology, Stockholm University, and has done extensive anthropological fieldwork in Spain, Senegal and Morocco.

The attainment of sound and sustainable environmental management is one of humanity's greatest challenges this century, particularly in Africa, which is still heavily dependent on the exploitation of natural and agricultural resources and is faced with rapid population growth. Yet, this challenge should not be reduced to Malthusian parameters and the simple question of population growth and failing resources.In this volume, ten anthropologists and geographers critically address traditionalMalthusian discourses in essays that attempt to move "beyond territory andscarcity" by:- Exploring alternatives to the strong natural determinism that reduces natural resource management to questions of territory and scarcity.- Presenting material and methodologies that explore the different contexts in which social and cultural values intervene, and discovering more than 'rational choice' in the agency of individuals.- Examining the relevance of the different conceptions of territory for the ways in which people manage, or attempt to manage, natural resources.- Placing their research within the framework of the developing discussion on policy and politics in natural resource management.

The studies are drawn from a range of sub-Saharan African countries: Burkina Faso, Cameroon, Democratic Republic of the Congo, Ghana, Lesotho, Niger, Nigeria, Senegal, and Sudan.

CONTENT

Introduction. Quentin Gausset and Michael Whyte

Land and Labour: Agrarian Change in Post-retrenchment Lesotho. Christian Boehm

African women have a long history of political involvement. Yet, the fervour with which they participated in anti-colonial struggles and supported national liberation were not acknowledged after independence leaving them to fight for representation and personal liberation on other fronts. This study looks at women’s struggles in Southern Africa where the last ten years have seen the most pervasive success stories on the African continent. Tracing the history of women’s involvement in anti-colonial struggles and against apartheid, the book analyses post-colonial outcomes and examines the strategies employed by women’s movements to gain a foothold in politics. In this book, the author presents in depth analyses and women’s narratives of their experiences in political parties, in the national machinery for the advancement of women and in the autonomous women’s movements.

The articles in this book attempt to illuminate the complex interactions between ecology and society in arid lands and the range of representations developed by africans - be they pastoralists, fishermen or farmers.

This book brings together two bodies of research on urban Africa that have tended to be separate: Studies of urban land use and housing, and studies of work and livelihoods. Africa’s future will be to an increasing extent urban. Nevertheless, the inherited legal, institutional and financial arrangements for managing urban development are inadequate. The recent decades of neo-liberal political and economic reforms have increased social inequality across urban space. Access to employment, shelter and services is precarious for most urban residents. Extra-legal housing and unregistered economic activities proliferate. Basic urban services are increasingly provided informally. The result is the phenomenal growth of the informal city and extra-legal activities. How do urban residents see these activities? What do they accomplish through them? How can these “informal” cities be governed?

The case studies are drawn from a diverse set of cities on the African continent. A central theme is how practices that from an official standpoint are illegal or extra-legal do not only work but are considered legitimate by the actors concerned. Another is how the informal city is not exclusively the domain of the poor, but also provides shelter and livelihoods for better-off segments of the urban population.

The articles in ‘Dealing with Uncertainty in Contemporary African Lives’ are based largely on work in Tanzania which has been spared much of the turmoil that elsewhere has uprooted populations and destroyed communities. Nevertheless they illuminate phenomena common throughout sub-Saharan Africa as modernity in its many guises undercuts old certainties, outmodes established knowledge of how to order life and deal with crises, introduces new hazards, and frustrates ambition and expectations. But as the editors, Haram and Yamba, point out, uncertainty and insecurity have a positive side, providing the basis for ‘curiosity and exploration’. The case studies demonstrate both the increasing uncertainty and insecurity of life in contemporary Africa and the ways that people respond, including warding off and reaching out. Scapegoats are sought. Witch beliefs become elaborated as explanations of failures and malaise while witchfinding becomes a lucrative profession. Pentecostal or other fundamentalist churches burgeon as they assure people that life has meaning and better times are before them if only they believe. Suicide and insanity are other possible responses. All in all, a thought-provoking volume. Elizabeth Colson, Professor Emeritus, University of California, Berkeley

This volume presents the papers read at the workshop arranged by the Scandinavian Institute od african Studies, in March 1985, with the theme "Land management and survival". The purpose of the workshop was to initiate an exchange of views over problems of interpretation. Two disciplinary perspectives were exchanged: one focussing on land, its uses and management, and the other one on people, their resources and lives.

The research area of this study was once the focal point of colonial penetration in East Africa. The author traces evolution of ethnicity from the 15th century until the post-colonial period. She argues that ethnic group identification is used as a self-referent. People's perception of the present is a reflection of the colonial practice of dividing people into tribes. Yet, villagers in the Bagamoyo District stress commonality - another dimension of ethnic consciousness.

In the past decades religion has entered the political debate and is evoked in relation to a variety of events taking place around the world. Religion and religious differences, not political, economic or social, are claimed to be the cause rather than an expression of – or even a reaction to – ongoing problems. Islam and Christianity (or also Islam and Hinduism) are, in most cases, represented not only as opposed, but also as incommensurable worldviews, value systems and identities, where the one is threatening the existence of the other. Among the Swahili on the East-African Coast, this trend provokes questions related to whether we should approach what appear to be expressions of religious positioning in terms of renewal of previous understandings and relationships, or as a rephrasing of complex and conflictual matters that were always part of Swahili society. The papers in this book reveal that the Swahili are experiencing worsening economic, political and social conditions. Within these circumstances, Islam is invoked as a source of knowledge that not only explains the current state of life and living, but also gives directions on how to cope with and to change the situation for the better. Islam is both what reinforces Swahili identity and a particular way of life, and at the same time, given the current international climate, further marginalizes Swahili society and culture.

In this book Kristín Loftsdóttir gives the reader a highly personal insight into the lives of the Wodaabe nomads of Niger, who are striving to make a living between the bush and the city. Spending nearly two years as a Wodaabe, within a Wodaabe extended family and alternating between the nomadic setting of the bush and the urbanised life-style of the capital, Niamey, she was in a unique position to observe the effects that increasing urbanisation and globalisation, together with the modern tourist industry’s preconceptions and demands, have had on the identity and power relations of the Wodaabe. Interwoven with the abstract scientific observations are the more personal reflections and analyses of a young white woman on living within, and sharing all aspects of, the everyday lives of the Wodaabe with the broad spectrum of reactions which this entails. These sensitively written and honest descriptions, including details of what the author at times experiences as her own shortcomings within her project, give a most interesting dimension to the work not always found in social science studies which means that this book should appeal to a wider readership than might initially be expected.

Why (and how) is it important to query into the particular lived experiences and ‘embodied agency’ of women if we want to study urban spaces through the lens of gender? This paper discusses this overarching question in relation to recent dynamic and generative theories of gender, embodiment and agency. This theoretical framework connects subjects’ identities to dominant discourses and social structures with the help of lived experiences. This is particularly fruitful because it makes it possible to analyse agents within a context of social, cultural and political change. It also means the possibility to grasp women’s narratives and body language as they engage in acts of resistance, as well as the marking of body and space. The actions of ‘the secret self’ among younger generations, for example, give increased space and have manipulative potential as long as these ‘morally forbidden’ and dishonourable acts are not brought out into the public sphere. This approach is relevant since it is possible to analyse the singularity of experience, not only as a form of social interaction, but as linked to social structures and discourses, which implies negotiations of tensions, conflicts and uncertainties. The need to understand agency as the capacity to act according to the exigencies of the specific socio-cultural forms the main premise of this paper; where each context comprises the complex interaction between the local and a variety of wider global forces. My approach is to combine experience with representation through phenomenology and ethnography. I use experience near ethnography that begins with women’s own practices and attends to how they understand themselves, how their bodies are involved in this process and how they live out norms and ideologies in their everyday lives. Thereby we are able to understand how women’s realities and identities are interpreted, negotiated and constructed, and how the body actively is involved in these processes.

This dissertation explores how female gender identity is continually created and re-created in Egypt through a number of daily practices, of which female circumcision is central. In order to do so, the study inquires into the lived experiences and social meanings of female circumcision and femininity as narrated by women from lower class neighbourhoods in Cairo. The study seeks to understand how the experiences of femininity and female circumcision are shaped and challenged by the social and political changes that impinge on these women’s lives.

Female circumcision has become a global political minefield with ‘Western’ interventions affecting Egyptian politics and social development, not least in the area of democracy and human rights. The global human rights discourse brings about change by portraying female circumcision as mutilation. These discourses and other political and social changes both in Egypt and elsewhere, such as modernization, the aftermath of 9/11 and regional instability have together begun to dis-embed female circumcision from its socio-cultural context. This thesis focuses upon the way in which these women understand and respond to these complex changes and it looks particularly at how different actors, in their construction of female identity, contest, resist, subvert or embrace female circumcision.

The study explores how the subject is made through the interplay of global hegemonic structures of power and the most intimate sphere, which has been exposed in the international arena. The need to understand agency as the capacity to act according to the exigencies of the specific sociocultural forms the main premise of this dissertation; the Egyptian context comprises the complex interaction between the local and a variety of wider global forces.

Constructions of gender, embodiment and agency among male Hamas youths in the West Bank are discussed in this article through the prism of violence. It focuses on the constructions of uncertain masculinities in a complex interplay of violence, political Islam, suffering and loss, and the importance of analyzing the body in such processes – both as agential and as victimized – is highlighted. To be able to move away from the sensationalist Western media that often portray Middle Eastern Muslim men as “violent,” and as terrorists, we need to understand the motivations and the meanings of violence. The method of analysis is to use a discourse-centered approach and to use experience-near ethnography that begins with men’s own practices and attends to how they understand themselves, how their bodies are involved, and how they live out norms and ideologies in their everyday lives. Thereby we are able to understand how men’s realities and identities are interpreted, negotiated and constructed and how the body is actively involved in these processes. This approach is relevant since it is possible to analyze the singularity of experience, not only as a form of social interaction, but as linked to social structures and discourses, which implies negotiations of tensions, conflicts, and uncertainties.